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Commentary on Psalms 148 verses 1–6
We, in this dark and depressed world, know but little of the world of light and exaltation, and, conversing within narrow confines, can scarcely admit any tolerable conceptions of the vast regions above. But this we know,
I. That there is above us a world of blessed angels by whom God is praised, an innumerable company of them. Thousand thousands minister unto him, and ten thousand times ten thousand stand before him; and it is his glory that he has such attendants, but much more his glory that he neither needs them, nor is, nor can be, any way benefited by them. To that bright and happy world the psalmist has an eye here, Psa 148:1, Psa 148:2. In general, to the heavens, to the heights. The heavens are the heights, and therefore we must lift up our souls above the world unto God in the heavens, and on things above we must set our affections. It is his desire that God may be praised from the heavens, that thence a praising frame may be transmitted to this world in which we live, that while we are so cold, and low, and flat, in praising God, there are those above who are doing it in a better manner, and that while we are so often interrupted in this work they rest not day nor night from it. In particular, he had an eye to God's angels, to his hosts, and calls upon them to praise God. That God's angels are his hosts is plain enough; as soon as they were made they were enlisted, armed, and disciplined; he employs them in fighting his battles, and they keep ranks, and know their place, and observe the word of command as his hosts. But what is meant by the psalmist's calling upon them, and exciting them to praise God, is not so easy to account for. I will not say, They do not heed it, because we find that to the principalities and powers is known by the church the manifold wisdom of God (Eph 3:10); but I will say, They do not need it, for they are continually praising God and there is no deficiency at all in their performances; and therefore when, in singing this psalm, we call upon the angels to praise God (as we did, Psa 103:20), we mean that we desire God may be praised by the ablest hands and in the best manner, - that we are pleased to think he is so, - that we have a spiritual communion with those that dwell in his house above and are still praising him, - and that we have come by faith, and hope, and holy love, to the innumerable company of angels, Heb 12:22.
II. That there is above us not only an assembly of blessed spirits, but a system of vast bodies too, and those bright ones, in which God is praised, that is, which may give us occasion (as far as we know any thing of them) to give to God the glory not only of their being, but of their beneficence to mankind. Observe,
1.What these creatures are that thus show us the way in praising God, and, whenever we look up and consider the heavens, furnish us with matter for his praises. (1.) There are the sun, moon, and stars, which continually, either day or night, present themselves to our view, as looking-glasses, in which we may see a faint shadow (for so I must call it, not a resemblance) of the glory of him that is the Father of lights, Psa 148:3. The greater lights, the sun and moon, are not too great, too bright, to praise him; and the praises of the less lights, the stars, shall not be slighted. Idolaters made the sun, moon, and stars, their gods, and praised them, worshipping and serving the creature, because it is seen, more than the Creator, because he is not seen; but we, who worship the true God only, make them our fellow-worshippers, and call upon them to praise him with us, nay, as Levites to attend us, who, as priests, offer this spiritual sacrifice. (2.) There are the heavens of heavens above the sun and stars, the seat of the blessed; from the vastness and brightness of these unknown orbs abundance of glory redounds to God, for the heavens of heavens are the Lord's (Psa 115:16) and yet they cannot contain him, Kg1 8:27. The learned Dr. Hammond understands her, by the heavens of heavens, the upper regions of the air, or all the regions of it, as Psa 68:33. We read of the heaven of heavens, whence God sends forth his voice, and that a mighty voice, meaning the thunder. (3.) There are the waters that are above the heavens, the clouds that hang above in the air, where they are reserved against the day of battle and war, Job 38:23. We have reason to praise God, not only that these waters do not drown the earth, but that they do water it and make it fruitful. The Chaldee paraphrase reads it, Praise him, you heavens of heavens, and you waters that depend on the word of him who is above the heavens, for the key of the clouds is one of the keys which God has in his hand, wherewith he opens and none can shut, he shuts and none can open.
2.Upon what account we are to give God the glory of them: Let them praise the name of the Lord, that is, let us praise the name of the Lord for them, and observe what constant and fresh matter for praise may be fetched from them. (1.) Because he made them, gave them their powers and assigned them their places: He commanded them (great as they are) out of nothing, and they were created at a word's speaking. God created, and therefore may command; for he commanded, and so created; his authority must always be acknowledged and acquiesced in, because he once spoke with such authority. (2.) Because he still upholds and preserves them in their beings and posts, their powers and motions (Psa 148:6): He hath established them for ever and ever, that is, to the end of time, a short ever, but it is their ever; they shall last as long as there is occasion for them. He hath made a decree, the law of creation, which shall not pass; it was enacted by the wisdom of God, and therefore needs not be altered, by his sovereignty and inviolable fidelity, and therefore cannot be altered. All the creatures that praised God at first for their creation must praise him still for their continuance. And we have reason to praise him that they are kept within the bounds of a decree; for to that it is owing that the waters above the heavens have not a second time drowned the earth.
The Persians therefore may call the “whole circle of heaven” Jupiter; but we maintain that “the heaven” is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, “Praise God, you heaven of heavens, and you waters that are above the heavens; let them praise the name of the Lord.”
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SUMMARY
Psalm 148:4 issues a majestic and exhilarating summons, extending the call to praise the Lord to the most exalted and distant realms of creation. It specifically commands the "heavens of heavens" and the "waters that be above the heavens" to join in a universal chorus of adoration. This verse powerfully underscores God's supreme majesty, His boundless dominion over all creation, and the inherent purpose of every created thing to declare His glory, inviting humanity to contemplate the vastness of His power and the depth of His infinite worthiness.
CONTEXT
Literary Context: Psalm 148 stands as a magnificent crescendo within the final collection of "Hallel" psalms (Psalms 146-150), which culminate in an emphatic and all-encompassing call for all creation to praise the Lord. This particular psalm is meticulously structured as a grand, two-part symphony of praise. The initial section, encompassing Psalm 148:1-6, directs its imperative to the celestial sphere, summoning angels, sun, moon, stars, and crucially, the "heavens of heavens" along with the "waters above" to laud their Creator. Following this, Psalm 148:7-14 extends the invitation to the earthly realm, calling upon everything from sea creatures and fire to mountains, trees, beasts, and all humanity—kings, princes, young, and old—to join in this cosmic worship. Psalm 148:4 thus serves as a pivotal and expansive command within the opening, heavenly segment, setting the universal tone for the psalm's comprehensive scope of adoration.
Historical & Cultural Context: The imagery in Psalm 148:4, particularly "waters that be above the heavens," draws upon the ancient Hebrew cosmological understanding, which is most clearly articulated in the creation narrative of Genesis 1:6-8. This worldview conceived of a solid dome, or firmament, separating primordial waters below from a vast reservoir of waters above. While modern science offers a different understanding of the cosmos, the theological point remains profoundly significant: God, as the sovereign Creator, meticulously ordered and placed every element of the universe, even those beyond human reach or comprehension. The "heavens of heavens" (Hebrew: shamayim ha'shamayim) is a superlative idiom signifying the highest, most exalted celestial realms, often understood as God's dwelling place, emphasizing the infinite transcendence and majestic holiness of the divine.
Key Themes: Psalm 148:4 powerfully contributes to several overarching themes within the psalm and broader biblical theology. Firstly, it highlights the theme of Universal and Boundless Praise. By commanding the highest heavens and the celestial waters to praise God, the psalmist emphasizes that God's glory and sovereignty extend far beyond human perception or earthly confines, encompassing the entire cosmos. This implies that every part of creation, seen and unseen, is inherently designed to reflect and declare God's greatness, as seen in Psalm 19:1. Secondly, the verse underscores God's Majestic Sovereignty over Creation. The mention of "waters that be above the heavens" points to God's absolute power and orderly design, recalling His act of separating the waters during creation. This imagery reinforces that every element, regardless of its perceived nature or distance, exists by His decree and is subject to His command. Lastly, it touches upon the Transcendence and Immanence of God. While God is transcendent, dwelling in the "heavens of heavens" as indicated in Nehemiah 9:6, He is also immanent in His creation, sustaining all things. The call for these distant elements to praise Him demonstrates that His presence, authority, and worthiness of worship reach into every corner of His vast universe.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 148:4 effectively employs several literary devices to convey its powerful message. Personification is central, as the "heavens of heavens" and "waters that be above the heavens"—inanimate or abstract entities—are commanded to "praise him," as if they possess consciousness and agency to worship. This device imbues the cosmos with a living, responsive quality, highlighting the inherent purpose of all creation to glorify God. The phrase "heavens of heavens" is an example of a superlative idiom (a construct state in Hebrew), functioning as a form of hyperbole to emphasize the absolute highest and most expansive reaches of the cosmos. It magnifies the scope of God's dominion and the universality of the call to praise. Furthermore, the mention of "waters that be above the heavens" serves as an allusion to the biblical creation account in Genesis 1, specifically the separation of waters by the firmament. This subtle reference grounds the psalm's cosmic vision in foundational theological truths about God as the sovereign Creator and orderer of the universe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 148:4 beautifully articulates a profound theological truth: God's glory is so immense and His sovereignty so absolute that even the most distant and seemingly inanimate elements of His creation are compelled to acknowledge and praise Him. This verse invites us to consider the inherent worship embedded within the very fabric of the cosmos, where the heavens and their celestial waters silently but powerfully testify to their Creator's wisdom, power, and majesty. It challenges us to align our own lives with this cosmic symphony, recognizing that our praise is not merely an obligation but a participation in the grand, universal purpose of all created things to declare the glory of God. It reminds us that if the vast, unseen realms of the universe are called to praise, how much more should humanity, uniquely created in God's image and recipients of His redemptive love, offer Him our deepest adoration.
REFLECTION AND APPLICATION
The command for the "heavens of heavens" and "waters that be above the heavens" to praise God is a powerful invitation to expand our understanding of worship beyond our immediate human experience. It calls us to cultivate a profound sense of awe and wonder at the limitless power, majesty, and wisdom of God, who not only created but actively sustains these incomprehensibly vast and distant elements. If the very structure of the cosmos is designed to declare His glory, then our lives, too, should be living testaments to His greatness. This verse challenges us to look beyond our earthly concerns and lift our gaze to the Creator of all things, allowing the grandeur of His handiwork to inspire deeper reverence and more fervent praise within our hearts. It encourages us to see every sunrise, every star, and every natural phenomenon as a silent, yet resounding, call to worship, aligning our spirits with the cosmic chorus that ceaselessly glorifies the Lord, thereby finding our truest purpose in His praise.
Questions for Reflection
FAQ
What are the "heavens of heavens" mentioned in this verse?
Answer: The phrase "heavens of heavens" (Hebrew: shamayim ha'shamayim) is a Hebrew idiom that functions as a superlative, similar to saying "the highest heavens" or "the most exalted heavens." It signifies the furthest, most sublime, and perhaps even spiritual dimensions of the cosmos, extending beyond the visible sky. The Bible often uses this phrase to refer to the ultimate dwelling place of God, emphasizing His transcendence and the boundless scope of His dominion. For example, Nehemiah 9:6 speaks of God making "the heaven, the heaven of heavens, with all their host."
What are the "waters that be above the heavens"?
Answer: This phrase refers to an element of ancient Hebrew cosmology, most clearly described in the creation account in Genesis 1:6-7. In this ancient worldview, God was understood to have created a firmament (an expanse or dome) that separated the waters below (earthly oceans, lakes) from a vast reservoir of waters above. While modern science offers a different understanding of the universe, the theological significance remains profound: it highlights God's absolute power and orderly design over every aspect of His creation, from the primordial elements to the celestial spheres. These "waters" are included in the psalmist's call to praise, underscoring that all elements of the cosmos, whether visible or unseen, are subject to God's command and exist to glorify Him.
CHRIST-CENTERED FULFILLMENT
While Psalm 148:4 is a magnificent call to cosmic praise directed at the Creator, its ultimate fulfillment and deepest meaning are found in Jesus Christ. He is not merely the object of creation's praise but its very orchestrator and sustainer. Colossians 1:16 declares that "by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him." This includes the "heavens of heavens" and the "waters above the heavens." Christ is the One through whom these celestial realms came into being and by whom they are continually held together, as Hebrews 1:3 affirms that He "upholds the universe by the word of his power." Therefore, when the heavens and waters praise, they are, in essence, praising the One who fashioned them and sustains them—Jesus Christ. Furthermore, the cosmic praise envisioned in this psalm foreshadows the eschatological reality where every creature in heaven and on earth, under the earth and in the sea, will declare praise to the Lamb (Christ) who sits on the throne, as depicted in Revelation 5:13. Thus, the ancient call for creation to praise finds its ultimate voice and purpose in the person and work of Christ, the Alpha and Omega, who is worthy of all glory, honor, and praise from every corner of His vast creation.